He came unto his own, and his own received him not.
All Commentaries on John 1:11 Go To John 1
John Chrysostom
AD 407
When He said that the world knew Him not, he referred to the times of the old dispensation, but what follows has reference to the time of his preaching; He came to his own.
He came then to His own, not for His own good, but for the good of others. But whence did He who fills all things, and is every where present, come? He came out of condescension to us, though in reality He had been in the world all along. But the world not seeing Him, because it knew Him not, He deigned to put on flesh. And this manifestation and condescension is called His advent. But the merciful God so contrives His dispensations, that we may shine forth in proportion to our goodness, and therefore He will not compel, but invites men, by persuasion and kindness, to come of their own accord: and so, when He came, some received Him, and others received Him not. He desires not an unwilling and forced service; for no one who comes unwillingly devotes himself wholly to Him. Whence what follows, And his own received him not. He here calls the Jews His own, as being his peculiar people; as indeed are all men in some sense, being made by Him. And as above, to the shame of our common nature, he said, that the world which was made by Him, knew not its Maker: so here again, indignant at the ingratitude of the Jews, he brings a heavier charge, viz. that His own received Him not.
Whether they be bond or free, Greek or Barbarian, wise or unwise, women or men, the young or the aged, all are made meet for the honor, which the Evangelist now proceeds to mention. To them gave He power to become the sons of God.
He said not that He made them the sons of God, but gave them power to become the sons of God: showing that there is need of much care, to preserve the image, which is formed by our adoption in Baptism, untarnished: and showing at the same time also that no one can take this power from us, except we rob ourselves of it. Now, if the delegates of worldly governments have often nearly as much power as those governments themselves, much more is this the case with us, who derive our dignity from God. But at the same time the Evangelist wishes to show that this grace comes to us of our own will and endeavor: that, in short, the operation of grace being supposed, it is in the power of our free will to make us the sons of God.
And because in the matter of these ineffable benefits, the giving of grace belongs to God, but the extending of faith to man, He subjoins, even to those who believe on his name. Why then declare you not, John, the punishment of those who received Him not? Is it because there is no greater punishment than that, when the power of becoming the sons of God is offered to men, they should not become such, but voluntarily deprive themselves of the dignity? But besides this, inextinguishable fire awaits all such, as will appear clearly farther on.
The Evangelist makes this declaration, that being taught the vileness and inferiority of our former birth, which is through blood, and the will of the flesh, and understanding the loftiness and nobleness of the second, which is through grace, we might hence receive great knowledge, worthy of being bestowed by him who begat us, and after this show forth much zeal.
